Brochure Braun

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    MEET

    RABBI YOSSI BRAUNTHE ROV CROWN HEIGHTS NEEDS

    B"H

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    A FAMILY OF RABBONIM

    Rabbi Yosef Yeshaya (Yossi) BraunShlita was raised in a family of rabbonimand geonim. Hisgrandfather, RabbiShlomo Zalman Braunzl, a renowned rav andposek, authored theShearim Metzuyanim

    bHalacha on Kitzur

    Shulchan Aruch.

    The Rebbe highlyrecommended theseSefarim and usedthem extensively. Hisfather, Rabbi ChaimElazar Braun Shlita,serves as the Rav ofthe Shaarei Tzioncommunity in Flatbush

    and has continued theShearim MetzuyanimBaHalacha series,

    with additional workson Shas (15 volumes).

    It was in this atmosphere of rabbinicscholarship and communal leadership,coupled with Halachic analysis andscrutiny, that Rabbi Braun was raised. Notsurprisingly, his brothers are also notedtalmidei chachomimRabbi Moshe ShmuelBraun Shlita serves as a rav and dayan inMonsey, and Rabbi Avraham Yaakov BraunShlita, a renowned mekubal, serves as amashpia in Mount Kisco.

    GROOMED FOR RABBONUS

    As a youngster, R Braun attended theChasan Sofer and Kochav MYaakov-

    Tchebin yeshivas, wherehe was recognizedas an unusual iluy.During his teenageyears, he began to learnchassidus and became atomim, studying first in

    Kiryat Gat, followed byOholei Torah, shlichusin Sydney, and 770.

    Rabbi Braun had theprivilege of serving asa chozer of the Rebbesfarbrengens duringthe early 90s and wasnoted for his precisionin preserving every

    word and utteranceof the Rebbe. Aftermarrying his wife

    Yehudis, daughterof the mashpia Rabbi

    Berel Lipsker, he continued to pursue hisrabbinic training and received shimushfrom some of the greatest rabbonim andposkim of our time, both within Chabadand without.

    RELATIONSHIP WITH

    LEADING POSKIM

    The Mara dAsra of Crown Heights, RabbiYehuda Kalman Marlow, famous for his short

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    RABBI YOSSI BRAUN

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    and concise Halachic decisions, utilized RabbiBrauns rare grasp of Halachic knowledgeand his outstanding communication skills toformulate detailed Piskei Din for publication.The two spent hours together, delving into

    Halachic complexities.

    Rabbi Braun remains in contact with leadingposkim and is highly regarded for hisencyclopaedic knowledge of Halacha andfamiliarity with the most obscure sources.The tremendous knowledge that RabbiBraun has acquired in various Halachicfields, as well as in the Rebbes Sichos, hasled numerous authors ofsfarim to submittheir works to him for review. He has also

    participated in editing his fathers series,Shearim Metzuyanim BaHalacha.

    SERVING HIS COMMUNITY

    Fifteen years ago Rabbi Braun moved toSydney, Australia, where he served as theMenahel Ruchni of the Mesivta and lecturerat the girls seminary. Shortly thereafter,he was chosen to lead the Tzemach Tzedek

    Community Center.

    In short order, Rabbi Braun became one ofthe most distinguished rabbonim in Australia.He established close personal relationships

    with the members of the community, whileconcurrently establishing a Yeshiva Gedolaand a Machon for Semicha.

    Rabbi Braun serves as an executive memberof the Vaad haRabonim of Sydney, havingalready served a term as vice president of the

    Vaad. Additionally, Rabbi Braun maintaineda special relationship with Rabbi YitzchokDovid Groner zl, the Rebbes shliach to

    Australia.

    RENOWNED EDUCATOR

    Despite dedicating most of his timeto rabbonus and the leadership of thecommunity, Rabbi Braun still devotes much

    time to chinuch and shalom bayis. Heorganized seminars for his community onchinuch, dating, marriage, and sholom bayis.Rabbi Brauns expertise in education has ledthe Department of Education of New South

    Wales to appoint him as the governmentalrepresentative overseeing the LimudeiKodesh curriculum for matriculation in allof its schools.

    Rabbi Braun was also one of three individualsappointed to a committee assigned the task ofdeveloping the curriculum and examinations.In addition to his Torah studies and Halachicexpertise, Rabbi Braun is a friendly andsociable family man, who is adept at usingcutting edge technology to better servehis community. He promptly responds toShailos and inquiries from around the world

    via email at all hours of the day.

    A PEACEMAKER

    Rabbi Braun consistently champions achdusand cooperation. maintains good ties withthe local Shliach, Rabbi Pinchas Feldman,as well as the rabbonim and leaders of

    Australias Chareidi and Modern Orthodoxcommunities.

    Notwithstanding the past friction betweenthe Chabad communities in Sydney, hesucceeded bridging their differences andpromoting unity. In recent years, the two

    communities hold joint farbrengens andgatherings. Rabbi Braun is universallyrespected as a rav, a gaon, a teacher, amashpia, a problem-solver, a communalleader, a counselor, a trusted advisor, and apeacemaker.

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    INTRO

    Rabbi Braun is a noted author and

    lecturer. His writings range from

    scholarly halachic monographs

    in the most prestigious rabbinic

    journals, to popular inspirational

    essays and practical guides to

    halachic issues. The following

    selected essays first appeared in

    Rabbi Brauns weekly e-mail to

    his Community and Chabad.org.

    contents

    Tishrei: Yom Tov Overdose...........................4

    Broken Resolutions...........................................6

    Who Needs a Human Moshiach?.................7

    Selfish Desires & Sinful Thoughts................9

    iGeneration.........................................................10

    Inner Dignity......................................................12

    Why is my Davening so Boring?................14

    Tishrei:Tishrei:Yom TovYom TovOverdoseOverdoseBYRABBIYOSSIBRAUN

    Reprinted from Chabad.org

    My household cleaning help is getting frustrated.A yom tov. And then another one. And followingthat, a Chol Hamoed, when only some activities

    are off-limits. And then again two days off allforms of work. Cant you guys schedule yourfestivals in a more organized fashion?

    It isnt much easier for us either. Cooking,grating, cleaning, baking, cleaning. Peeling,peeling, and more peeling. And did I mentioncleaning? So much work just to jam-pack thestomach with cholent, fish, meat, kugel, icecream, salads, and spirits (were only mentioningnecessities, okay?). Every day. Two or threetimes a day. And then next week all over again...

    My wallet and credit cards are also startingto kvetch under the strain. Loads of fleish,outfitting the entire family with matching outfitsfrom head to toe, and prime seats in shul get the

    bills skyrocketing in no time.

    Couldnt the Master Planner of these holidaysspace them out a bit more, giving us a bit of timeto breathe and recuperate before the next one?Looks like time management is not high on thelist of priorities there.

    And then there is the concern of overdosing.

    Wouldnt a monthly conveniently sized spiritualitydispenser with a small dosage to boost ourspiritual circulatory system be just fine?

    Heres the formal answer: The month of Tishreiis full of festivals, joy, and intensity; the followingmonth, Cheshvan, does not even have one

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    minor holiday. You need a megadose of holidayspirituality to help get you through the dull, dry,festival-free month of Cheshvan.

    Somehow, this answer doesnt satisfy me. Thatsounds like really poor planning. Cram up all themajor festivals in the first month of the year andthen follow it with a vacuuma month devoidof any parties, new outfits, and stomachaches.Feels like a spiritual roller-coaster ride. Couldntthe descent back to earth be gradual, avoidingunnecessary turbulence and a potential collisionupon landing?

    Clearly, this is part of a detailed, direct, anddeliberate plan. Herein lies the paradox oflife: The only way to survive and cope in the

    wilderness is by filling your suitcases to the brim

    prior to the journey. Yet, the only way to developcoping skills and experience true independentgrowth is by camping in a site devoid of anyamenities, facilities, and resources.

    The packing and planning in Tishreithe firstmonth of the yearis crucial to the success ofour journey later on. Tishrei can be seen as thehead of the year (the Hebrew letters of the

    word Tishrei can also spell the word reishit--beginning and head). The head contains the

    brain, mouth, nose, ears, eyes, and faceintelligence, speech, smell, hearing, and sight.

    All that crammed into one part of the bodythehead? Couldnt these vital sensory organs bespread out over the entire body?

    But that just wouldnt work. In order for thehead to conduct all the affairs of the body itrequires those vital tools to work with. Each ofTishreis special days is another section of theheada source of strength and inspiration forall the following days throughout the year.

    Yet, the actual journey is done with the legs, ormore correctly the heels (the least sensitive limbsof the body), which take their cue from the head.

    And its only the heels that actually go places.Cheshvan is traveling time.

    To get the maximum experience out of ourtrip we need to stock up very well before we

    go, with food for the journey and some basicappliancesi.e., acceptance of G ds Sovereigntyand awe of Heaven (Rosh Hashanah), teshuvah

    (Yom Kippur), joy and festivity (Sukkot), anddedication to Torah (Simchas Torah).

    But, then its time for real life in the jungle.Having a yom tov in Cheshvan would be akinto hitting concrete pavement while hiking in thecountryside. It ruins the experience. This is thetime to put to use all our coping and campingskills.

    So lets stuff those overweight suitcases, eat toour fullest, and write out fat checksloaded

    with sanctity, joy, commitment, resolutions and

    aspirations. But, remember: at the end of themonth the bills need to be paid. Come Cheshvan,make sure those checks dont bounce.

    ji

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    BrokenBrokenResolutionsResolutionsBy Rabbi Yossi Braun

    Question:

    Rabbi, I heard you speak in shul on RoshHashanah about undertaking a deepercommitment to serve Hashem, and I madeseveral resolutions accordingly. Yet, its nary amonth since Rosh Hashanah, and I have yet again

    broken almost every one of my resolutions.

    I am starting to think that I should stop makingresolutions altogether, because they only add tomy feelings of failure.

    I need your help desperately.

    Answer:

    Every journey begins with a first step. You arealready at a head start. Asking for help beforefrustration and anger takes over is the first and

    most crucial step.Now on to second base: Making resolutions is

    very easy. Many of us do it quite often. Breakingthem is even easier. Most of us do that on aregular basis.

    In fact, resolutions are made to be broken. Thevery word resolution means that we want toresolve something that isnt working or isfailing for us. Resolving to improve our livesimplies that we are not yet perfect human beings.It is only predictable that imperfect beings striving

    to be faultless will fail in their mission.So why make resolutions altogether? Aha! That isthe mission to strive to be flawless and fail at it.Failing is part of our mission.

    If so, should I be happy that Im falling short ofmy aspirations? No way. The moment you stop

    fretting about it, youve conceded defeat andgiven up the mission altogether.

    Indeed, its a vicious cycle. We continue tostruggle in order to win, yet we acknowledge that,according to the laws of nature or MurphysLaw, we lose more often than win.

    And now for the home run: many of us oftencomplain that our kids are sore losers. They havea hard time striking out at baseball or losing anargument with their siblings. Losing can triggertheir anger, shouting, tears, or the common Idont want to play anymore syndrome. Thismakes life very difficult for us as parents. Someparents steer clear of playing games with theirchildren because it is just too traumatic.

    From the childs perspective, it is indeed verydifficult to lose. Losing a game is the equivalent

    of accepting the factthat theyre not sogood at things. Thiscan be too much fora child to swallow.(Adults are nodifferent. Why are

    we so intolerant ofour children beingsore losers? Because

    we have a hardtime accepting ourchildrens faults; we

    cant acknowledge the fact that we have failed ineducating our brood).

    Certainly, we can fix the outcome and contriveto let them always win. This can work some ofthe time with some of the people. But childrenmust learn at some stage that in life you win someand you lose some. Losing is part of life and itsimportant to know how to deal with it.

    The aim of the game is not to win. Its to playthe game attempting to win and then lose (or

    windoes it really make a difference?). And thenplay again.

    For a righteous man falls seven times, and risesup again; but the wicked are overthrown by

    So why make

    resolutions

    altogether? Aha!

    That is the mission

    to strive to be

    flawless and fail at

    it. Failing is part

    of our mission.

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    calamity (Mishlei 24:16). If he has fallen seventimes, why is he still called righteous? Becauseno matter how painful the fall is and how manystrikes he had, he always picks himself up andplays again. But one who takes his failings as an

    indication that he is a bad player loses the entireWorld Series.

    The distinction between winners and losers is thatwinners lose well, and losers lose poorly. We areso caught up with winning that we have lost outon the lessons of losing. Winning isnt everything;losing is.

    Yet, there is more to a game than even losing likea man. There is the enjoyment ofwatching thegame. While some people play tough as if theyreat war at each other, others realize its only a

    gamea tough game but a game after all. Butboth of them are engaged in some type of warfare real fighting or playful fighting. Then there arethe spectators. Sometimes they dont even care

    who wins; they just enjoy watching a good game.

    The Midrash says In the future, Hashemwill make an entertaining animal fight for therighteous (Vayikra Rabba 13:3). This is notintended to be taken literally, as Judaism wasnever big on bullfightsthey are perceived ascruel and immoral. The Midrash is saying that inthe future the righteous will appreciate that ourstruggle with evil in this world was nothing morethan a staged game. A real sportsman is notout to win the game. Ideally, he shouldnt even

    be thinking about himself. His agenda is solelyto produce quality entertainment for the WorldSpectator, the one and only Sponsor, Owner andleading Fan, Who designed the game to begin

    with.

    So even though you fumbled, dont throw in thetowel. Keep up your game plan with your eye onthe ball. Give it your best shot and carry on with

    your resolutions. Fix them. Improve them. Youllbe constantly getting better at the game.

    There is only one resolution that you shoulddiscard the resolution not to make any moreresolutions.

    Who NeedsWho Needsa Humana HumanMoshiach?Moshiach?BYRABBIYOSSIBRAUN

    Reprinted from Chabad.org

    Question:

    I appreciate the point about the world having agoal and destiny and how the world is evolving

    towards a state of perfection and redemption.But why the focus on a human being as theredeemer? If redemption is that crucial, couldntG d do it on His own?

    Answer:

    In typical rabbi fashion let me explain with aparable.

    Ive recently noticed that mortgage brokers aresprouting up all over the place. More and more

    people prefer to use mortgage brokers ratherthan the old-fashioned system of setting upan appointment with their bank. The reason?

    With so many different loans and lenders in themarket, its highly advisable to rely on a mortgage

    broker to do thelegwork for you.

    With a broker, youhave access to agreater range ofmortgage options,

    better service and

    you can use thebroker to negotiatewith lenders on yourbehalf. The banksalso benefit fromthis trend, as they

    Whom do you

    propose as

    the negotiator

    between both

    parties? G-d? He,as it were, cant

    do it on His own.

    He represents one

    of the parties...

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    can now conserve manpower by outsourcing tothe brokers the task of finding and qualifying

    borrowers. Most importantly, the brokerunderstands the language of both the lendersand the clients. Thus, the broker acts as a

    successful intermediary.

    What if a mortgage broker turned out to beemployed by a particular lending institution?Now thats what wed call a dishonest broker.He would lose his license and possibly besubject to a variety of legal penalties. It would

    be like sparring parties finally agreeing toarbitrate their dispute, only to discover thatthe designated neutral arbitrator has a directfinancial or personal interest in the outcome ofthe arbitration.

    Same thing with Moshiach. Our duty is to createa union between the worlds material substanceand its spiritual reality, to marry Heaven andEarth. Call it arbitration, mediation, brokerage,

    or matchmaking. We have been entrusted withthe sacred mission of perfecting this world

    by bringing spirituality and G-dliness into anotherwise ungodly world. Our observance of themitzvos all center on this ideal of bridging thechasm between G-dliness and Worldliness. Every

    time we engage in the physical act of performinga mitzvah we speed up the process of drawingdown the Divine into our environment.

    Other than us, no one else can do the job. Allothers have a conflict of interest and representone of the two parties. Whom do you propose as

    the negotiator between both parties? G-d? He,as it were, cant do it onHis own. He representsone of the parties...

    We, on the other hand,possess a soul which ispart of G-d above,yet this G-dly soul isgarbed in a physical

    and corporeal body.We understand thelanguage of both partiesand are therefore theperfect candidate for thetask of merging the two.

    The consummationof this process will be

    realized in the Era ofRedemption when every dimension of our worldlyexistence will be truly permeated by G-dliness. Inthe words of our Sages: Currently we are in astate of betrothal; in the World to Comewill bethe Marriage.

    Moshiach, the one who will usher in theredemption, is a man of this world, a flesh-and-blood human being who undergoes physicalchallenges such as stress, opposition, and illness.

    Yet, his soul is as pure and pristine as they come;his ego and intellect nullified, to be consistent

    with the Divine will. He has a good take on bothHeaven and Earth.

    Indeed, an honest broker.

    ji

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    Selfish DesiresSelfish Desiresand Sinfuland SinfulThoughts:Thoughts:Where isWhere isthe Meat?the Meat?BYRABBIYOSSIBRAUN

    Reprinted from Chabad.org

    Question:

    I find myself feeling hopelessness over myspiritual state. As much as I try, I cantrid myself of inappropriate thoughts,unhealthy cravings, and reprehensibleurges. Are they all here to stay?

    Am I doomed as far as mypiety and religiousness areconcerned?

    Answer:

    Im sorry for turning the tables on you, but, intruth you are one of the luckiest people around.Selfish desires or sinful thoughts? Thatsfantastic!

    Have you ever met someone who feels guiltyabout helping an old lady with her heavypackages, delivering meals to the sick andinfirm, or managing to pray with devotion andconcentration?

    Controlling negative temptations is a mitzvahjust like eating matzah on Pesach, taking timeto visit lonely patients at a nursing home, ordispensing hard-earned money to a worthwhilecause. Performing a good deed is a cause forcelebration, not the reverse.

    Think about it this way: Different people havedifferent taste preferences. Some people are born

    with a highly demanding sweet tooth; they shyaway from all things spicy. Their preferred dietis candy, cookies, cake, ice cream, and anything

    else full of sugar and sweetness. Others belongto the clan that cant tolerate sugary substancesand only consume hot, spicy victuals. The hotter,the better.

    While there is something to be said about that hottaste on the tongue, there are strong argumentsin favor of the sugary taste bud. We have toresign ourselves to the fact that there are multipleinterpretations and spins on the concept of tastyfood.

    G-d, in His infinite capacity, subscribes to all

    types of taste preferences. He enjoys thetaste of the struggle-free, sweet, and darling

    behavior of the sweethearts and honeys in life.But He also appreciates the nose-running and

    head-splitting reaction from the tangy andbitter toil of confronting challenges.

    Spicy foods relieve congestions, clearthe system, and restore

    the soul. When weengage in the bitter

    herbs of facing ourtemptations and confronting

    them, we cause such an intense pleasureand euphoria above; it provides Him, so to speak,

    with an eye-watering experiencean experiencethat clears up the Divine System.

    So, if you are riding the smooth, calm, and easywaves of life, possessing no inner struggles andchallenges, you are falling short of providingyour Creator with a mainstay of His diet. Sure,you can satisfy His sweet tooth, but where is themeat?

    ess over myry, I cantoughts,hensibley?

    as e o e s rug e- rbehavior of the sweetBut He also appreciat

    ead-splitting reacbitter toil of co

    picy foodsthe

    h

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    iGeneration:iGeneration:The Ism of all Isms

    BYRABBIYOSSIBRAUN

    I cant

    I must

    I need to

    These sentences or outburstswere not copied out of my

    two-year-olds temper tantrummanual, nor are they renditionsfrom the teen vs. parent dailyperformance. Rather, theyregularly repeat themselves inour hearts and minds.

    Often, in response to that softor silent inner voice gnawing atour conscience, we will protestthat we cant do it any other

    way.

    The formula is straightforwardand consistently follows theselines: Think. Want.Must. Cant.

    Spelled out in full, itreads as follows: I think.Therefore, I want. Hence, Imust. Consequently, I cant do otherwise.

    Chassidic literature addresses the wide rangeof spiritual maladies that may confront usas individuals. Specifically, it is replete with

    diagnostic and prognostic information, alongwith suggested cures and solutions to the spiritualmaladies known as timtum hamoach (dullnessof the mind) and timtum halev (dullness of theheart). These describe an individual whose mindand heart have become contaminatedi.e., heis rough, insensitive, and unresponsive to spiritual

    matters.

    A Chassidic sage was once asked to explain thedistinction between these two forms oftimtum.His succinct response says it all: I think istimtum hamoach; I want is timtum halev.

    The mere pronoun I is a form of timtum,contamination and insensitivity.

    True, we are naturally inclined to be self-centeredbeings. If you ever looked at a group photo,be it a class picture or a family picture, youll

    discover that regardless ofyour position in the group,your eyes will consistentlycarry you to your image.

    Your post-viewing photo-analysis will always feature,first and foremost, the everpopular theme of did Ilook good? or any of itsderivatives.

    This is an ingrained,inborn, naturalpredisposition. Naturaltendencies, however, arenot precluded from beinglisted in the Diagnosticand Statistical Manual

    of Mental Disorders,psychiatrys encyclopedia.Blame it on whatever

    you wantnature,nurture or neitherit is a disorder, and

    of severe proportions.

    But we also have an ingrained, inborn, naturalcure to this disorder. The souls immune systemconstantly produces antibodies to kill spiritualpathogens.

    While the body is self-centered, the soul isanti-body and G-d-centered. So, all our issues,challenges, and concerns boil down to themillion-dollar question: I or Him?

    There is something strange about the Englishlanguage. The I rule. The nominative form of

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    the singular first-person pronoun, I, along withall its contractions (Ill, Im, etc.), are always

    written in uppercase letters. Theres absolutely nogrammatical reason that the solitary majusculeI should tower above you, us he or the

    royal we. Consider what effect capitalizing Ibut not you may have on English speakers.

    The most recent outbreak of this infectiousdisease has reached epidemic proportions andshould set alarm bells ringing. I am referring(sorry, that should have been i am referring,in the lower case; actually who needs theI altogether? That should really be this isreferring) to our generation, the iGeneration.

    We are a generation which is self-obsessed: iPod,iTunes, iPhone, iPad, and iBook. Or MySpace.

    Gone are the days of email, eBook and eBay;its all about I now. (By some fluke chance,

    YouTube, the pioneer of the broadcast yourselfindustry, wasnt named iTube).

    In our blood cell count, the I count is veryhigh. I need it and I need it now is the mottoof the day (make that hour, minute, second,millisecond, microsecond, or nanosecond).

    And we better do something about it fairlyquickly like, NOW.

    But, wait a second, isnt the iGeneration usingthe lower-case i? Indeed, modern email culturenegates all uses of capitalization (and evencorrect spelling, for that matter).

    Aha! We just hit the nail on the head.

    In the past, people were plagued by isms of allsorts (e.g., agnosticism, atheism, socialism,pantheism, etc.). Religion was confronted withthe challenge of tackling with these isms head-on.Philosophical arguments were postulated, texts

    were brutally analyzed, and roles were redefined all in an effort to fight the contemporary ism.

    Nowadays, the ism gods have virtuallydisintegrated and been buried in the local

    junkyard. No longer does the believer feelthreatened by the onslaught of isms currently in

    vogue.

    The threat comes from somewhere elsealtogetherI-ism. While the isms of the past arefading into oblivion and coming to an end, theI disorder is taking advantage of the vacuumand rearing its ugly head. The shallowness

    and emptiness of past-post-modernism havecreated a vanity faira world that is completelyself-absorbed and self-obsessed but internallyimpoverished, externally successful butpossessing an inner emptiness.

    It is an i, but in lower case. An i that is emptyand void, lacking inner dignity and pride. Oursis a generation of chutzpahbrazenness andarrogance, without having a leg to stand on.

    This is good news. Why so? Because emptinessisguess whatempty. It doesnt present a

    challenge. All that is necessary is to fill the voidwith truth and genuineness.

    Put simply: Treating a sick person is a dauntingexercise. Aside from being time-consuming andexpensive, youve got to know what youre doingand, even then, it is uncertain whether you willsucceed. But treating a hungry person is simple.

    A drink of water and a morsel of bread is all ittakes to do the job. And youre a definite winner.

    Our generation, the iGeneration, are hungrysouls. Filling ourselves with the sweet waters of

    Torah or relishing the taste of approaching G-d inprayer will immediately fill that craving.

    The i-ism will go the way of all other isms.The iGeneration will soon be replaced with theIGeneration, THE CAPITAL AND UPPER CASEI, referring to the one and only I, the I of all otheri-s.

    Our G-d-centered soul will successfully havefought off our high i-count and will be given theall clear to go home.

    ji

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    Inner DignityInner DignityOn MannerismsOn Mannerisms& Modesty& ModestyBy Rabbi Yossi Braun

    Q. My Mom is big into mannerisms. She keeps

    on lecturing to me about the role of knives and

    forks, sitting upright at the Shabbat meal (I would

    prefer to recline...) and how casual wear is not

    appropriate.

    Does the Torah have what to say about this stuff?

    A. The Torah encourages reclining at meals,

    dipping yourfingers into your food, and wearing

    ripped clothing. It is only a question of where and

    when.

    At the Seder table we are expected to recline

    to symbolize freedom; at a bris the moheldips

    his finger into the cup of wine (many follow the

    custom of dipping theirfinger in the havdala wine

    too) and mourners are instructed to wear ripped

    clothing.

    The implication is that, ordinarily, we should sit

    still when we eat, eat with forks and knives, and

    dress elegantly.

    Q.I get you. But is there anythinginherently

    wrong with being casual and free spirited?

    A. Yes, it is a lack oftznius (modesty).

    Q.Tznius? I dress very modestly. I cover myelbows, knees, necklines, the works... I just prefer

    tee shirts and casual style clothing.

    A. Torah places an emphasis on dignified

    appearance in dress, in posture, in everything.

    Q. I never heard about this. Be it as it may, what

    does this have to do with tznius? This isnt a

    neckline and hemline issue?

    A. Many people see tznius as a rule or a ritual.

    Just as we have specific guidelines how to cut out

    nails and how to wash our hands, the Torah gives

    us technical instructions about how we dress.

    In truth, tznius has nothing to do with necklines

    and hemlines. In other words, one can keep all

    the technical rules oftznius and miss the essence

    oftznius. You can cover up from top to bottom

    yet expose much more.

    The term tznius is rooted in the verse hatznaya

    leches im Hashem elokecha Walk discreetly

    with your G-d (Micah 6:8). This verse describes

    our inner relationship with G-d. Tznius,

    accordingly, is actually all on the inside.

    Q. Why then is the requirement to cover up

    always referred to as the laws of tznius?

    A.Because it is our inner dignity that propels us

    to dress in a certain way.

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    The manner by which so many people clothe

    themselves in public these days reveals a lack of

    self-worth that is unfortunately all too common

    today. In order to attract attention or in the name

    of comfort and informality, people will present

    themselves to others in the worst possible way,against their own self-interest.

    Q.Whydo you think people are acting like this?

    A.Kabbalah teaches that we all possess ten key

    character traits, comprised of three intellectual

    faculties and seven emotional attributes. We have

    been granted the intellectual capacity for wisdom

    (chochmo), understanding (bina), and knowledge

    (daas). And emotionally, our soul possesses the

    inner gifts of love (chesed), discipline (gvura),

    harmony (tiferes), endurance (netzach), humility

    (hod), bonding (yesod) and dignity (malchus).

    While the score for intelligence quotients and

    perhaps even emotional intelligence might be on

    the rise, many of us have failed the malchus (inner

    dignity) test.

    True, we got nine out of ten on the exam, but we

    missed the fine printthat this tenth question is

    worth more points than the other nine combined.

    In a value-free society free of morals, free of

    standardswhere virtue and purity do not readilytrade in the marketplace, many also live free of

    feelings of self-worth, self-respect, and dignity.

    And thus, ones dignity can be violated.

    Q. So how does one go about getting self-

    dignity?

    A.Self-worth and dignity come from within;

    they are rooted in the very depths of ones

    consciousness. They have nothing to do with

    feeling good about ourselves, nor whether our

    parents, educators, or friends think highly of us ornot. Letting others establish our standards implies

    that we are depending upon someone elses image,

    rather than our own.

    Malchus is a sense of dignity and majesty born of

    the knowledge that each of us has a soul within

    literally, a part of G-d, as it were. The only

    way to enhance this inner dignity is by looking

    inward, in search of our inner holiness.

    Every one of us is a ben melech, a child of the

    King of kings. This is our true source of pride andthe ultimate root of our inner confidence.

    The eishes chayilis described by Shlomo

    haMelech (Mishlei 31:25) as a woman who

    dresses in garments of strength and regality.

    Her strength lies in her persistence and fortitude

    in withstanding peer

    pressure. She does

    not need acceptance

    from others. Her

    self-value comes

    from the fact that

    she is regal; it stems

    from her inner

    royalty.

    Q. Okay, back to

    casual clothing and

    slouching on the

    couch during the

    meal...

    A. So whether

    one dresses

    inadequately (non-kosher necklines),

    ostentatiously (loud

    and gaudy styles) or

    casually (untidy and baggy), it is all an expression

    of lack oftznius. Therefore your posture or table

    manners can equally indicate an awareness of

    tznius or lack thereof.

    You are a walking advertisement. What you wear,

    how you sit, and your manner of eating, will

    either advertise your skin-deep physical properties

    or display your values and inner royal persona.

    ji

    In a value-free

    society free

    of morals, free

    of standardswhere virtue and

    purity do not

    readily trade in

    the marketplace,

    many also live

    free of feelings

    of self-worth,

    self-respect, and

    dignity. And thus,

    ones dignity canbe violated.

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    Why is myWhy is myDavening soDavening soBoring?Boring?By Rabbi Yossi Braun

    Question:

    My davening is getting rusty and stagnant. I findthat whether I daven at home or in shul, it is

    outright boring and sleep inducing.What is the secret formula for inspirationalprayer?

    -Uninspired

    Answer:

    Here comes the secret formula, passed downfrom-generation-to-generation.

    Youll need a coin, a pool of water, a brain, and

    some reading material. That should do the job.First, please allow me to elaborate on theeffectiveness of this well-tried and time-testedformula.

    I agree with you wholeheartedly that worshippingour Creator should never be boring, drab, anddull. But, cmon Mr. UninspiredI dont know

    whatyou do for a living, but do you reallythink I was in the mood of writing this article?My desk was piled high with requires urgentattention folders, I had a million things on my

    head, my inbox kept on popping and flashingwith new URGENT, IMPORTANT chores andresponsibilities, RED-FLAGGED to deal withNOW, and, to top it all off, I was in one of thoseI just cant be bothered moods.

    You know those days where you surf the web or

    the planet endlessly without a goal in sight, justbecause youre not in the mood of work. Whatdo you do on a bad hair day, those days whenMurphys Law is in full swing, when its time togo out to an important business meeting/party/dinner/shul function?

    Here are three tried and tested techniques to getyou rolling and moving:

    Take a shower.a.

    Force a smile just for so-and-so.b.

    Apply yourself to the task(s) at hand c.and youre off.

    A shower refreshes and invigorates your body.Forcing a smile for someone else might just putyou in the right frame of mind. Maybe. Justmaybe. Worth a try.

    Obviously, it only works if youre willing to dosomething about it. Sitting and kvetching aboutyour fate and mood will get you nowhere. Youllremain sitting and kvetching about your fate andmood until you decide to stand up.

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    Same with davening. One must invest in it inorder to get the maximum benefit. As a wiseman put it, Many people daven for ten minutes

    because they find it boring. In truth, theyfind it boring because they only daven for ten

    minutes. What you get out of davening is oftenproportional to how much you put into it.

    Here are three tried and tested techniques thatcan get you rolling in prayer:

    Dunk in the mikvah, drop a coin in thepushka,and engage in serious study ofChassidusandyoure on.

    A shower invigorates your body; mikvah purifiesyou soul. Leave the shower and youre freshand cleana changed person; come out of themikvah and your soul is cleansed and purifiedarecharged spirit.

    Recent studies have proven that forcing a smileactually causes the brain to release endorphins,having a calming effect on you. Ancient studieshave long recognized that tossing coins into a

    pushka actually causes the soul to release divineenergy and spiritual vibes.

    How can youappreciate daveningif you knownothing aboutit? The study of

    Chassidus exploresyour relationship

    with G-d and Hisrelationship withyou, and gets youfocused on theimportant things inlife. When we getkeyed up about who

    He is and what He means to us, engaging himin conversation will no longer be lackluster. Themore time we spend with Him, the greater our

    craving for spending more time with Him.Youve got the formula; go with it. It works. Justdont keep it a secret.

    ji

    As a wise man put

    it, Many people

    daven for ten

    minutes because

    they find it boring.In truth, they find

    it boring because

    they only daven

    for ten minutes.

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    wwwC

    rownHeightsRovcom

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